Luke 16 · KJV
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Luke 16

The parable of the shrewd manager

And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord’s debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own?

No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

A rich man's manager, about to be dismissed for wasting his master's property, calls in the master's debtors and reduces what they owe, so that they will welcome him into their homes later. The master praises him for acting shrewdly. Jesus draws lessons: use worldly wealth to make friends who will welcome you into eternal dwellings, be faithful in small things, and remember that no one can serve both God and money.

What does this mean?

"Steward" (KJV) means manager. "Mammon" is an Aramaic word for wealth or property. The "measures" of oil and wheat were large commercial units, so the debts were substantial. "Children of light" means God's people.

Historical context

Estate managers often acted with wide authority in their master's name. Some scholars suggest the manager cancelled his own commission, or a hidden interest charge that the Law forbade between Israelites (Deuteronomy 23:19), so that the master could hardly object.

Why does it matter?

This is often considered the most puzzling of Jesus' parables. Interpreters differ on whether "the lord" who commends the manager (16:8) is the master in the story or Jesus himself, and on how the sayings that follow relate to the story. What is praised is the manager's shrewdness, not his dishonesty.

Editorial notes, not scripture.

The Law, the kingdom and divorce

And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. And it is easier for heaven and earth to pass, than one tittle of the law to fail. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

The Pharisees, whom Luke describes as lovers of money, scoff at Jesus' teaching. He tells them that God knows their hearts and that what people prize is detestable to God. He adds that the Law and the Prophets lasted until John; since then the kingdom has been proclaimed and everyone presses into it, yet not the smallest stroke of the Law will fail. Whoever divorces his wife and marries another commits adultery.

What does this mean?

A "tittle" (KJV) or "tiny stroke" is a small mark distinguishing one Hebrew letter from another. "Every man presseth into it" (KJV) is a difficult phrase: it may mean everyone is eagerly entering, or that people are being urged or forced in; interpreters differ.

Historical context

Jewish law permitted a man to divorce his wife (Deuteronomy 24:1–4), and Jewish teachers debated the acceptable grounds. Luke's saying has no exception, unlike Matthew's "except it be for fornication" (Matthew 19:9).

Why does it matter?

The sayings are loosely connected; together they present John as a turning point while affirming that the Law remains valid. Luke's remark about love of money sets up the parable that follows. Churches differ widely in how they apply the teaching on divorce.

Editorial notes, not scripture.

The rich man and Lazarus

There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

A rich man lives in luxury while a poor, sick beggar named Lazarus lies at his gate. Both die: Lazarus is carried by angels to Abraham's side, and the rich man finds himself in torment in Hades. He asks Abraham for relief and then for Lazarus to warn his five brothers, but Abraham replies that a great chasm separates them, and that if the brothers will not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead.

What does this mean?

"Purple and fine linen" were the costly clothes of the very rich. "Abraham's bosom" (KJV) pictures a place of honour beside Abraham at the heavenly banquet. "Hell" (KJV) here translates Hades, the realm of the dead. Lazarus is the Greek form of Eleazar, "God helps."

Historical context

Stories of rich and poor reversed after death circulated in Egyptian and later Jewish sources. Dogs were scavengers, regarded as unclean.

Why does it matter?

Apart from Abraham, Lazarus is the only named character in any of Jesus' parables. Interpreters differ on how far the story describes the afterlife and how far it uses familiar imagery to make a point about wealth and responsibility. The closing line points ahead to Jesus' own resurrection. John's Gospel tells of a different Lazarus who is raised from the dead (John 11).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

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  8. 8
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  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

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In the beginning was the Word, and the Word was with God, and the Word was God.

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